آدرس جدید litera999@

An outcome of IRCICA’s series of studies on earliest copies of the Holy Quran, this book throws light on the characteristics of the partial copy which is preserved at Bibliothèque Nationale de France, Paris. Though there is no information as to its date, it is certainly one of the earliest having reached our time, even older than some of those that are attributed to the times of the third and the fourth caliphs. The meticulous analytical study, done by Dr. Tayyar Altıkulaç, an authoritative scholar in Quranic studies, examines its features as to script, orthography and other technical criteria and compares them with those of other earliest Quran copies. The analytical text begins by an account of the fragment’s journey to Paris and an acknowledgement of earlier work on it, particularly the printing of 56 folios of it (out of 79 in the same library and more elsewhere) by François Déroche and Sergio Noja Noseda in 1998. Follows a page-by-page examination of the copy. This the fifth study published by IRCICA in this series. It will be followed by a study on a very early copy of the Quran: the fragment found at Tubingen University Library, Germany.
Not only with its findings and scholarly observations but also with its methodology and coverage, this work is a valuable contribution to studies on the history of the dissemination of the Quran across the world.

Was There a Zaydī usūl al-fıqh? Searching for the Essence of Zaydī Legal Theory in the School’s First Complete Usūl Work: al-Natiq bi-l-Haqq’s (340-424/951-1033) “al-Mujzī fī usūl al-fıqh”

Author/s: Ahmet Temel

DOI: dx.doi.org/10.12658/human.society.6.11.M0142

Year: 2016 Vol: 6 Number: 1

Abstract

This paper examines a recently discovered and published text, al-Mujzī fī uşūl al-fiqh, which the Zaydīs have commonly labeled as their school’s first written work on uşūl al-fiqh. Written by al-Natiq bi-l-Haqq, who reportedly had close relationships with Mu‘tazīlī scholars, this book is important for tracing the essence of Zaydī legal theory and interrelation between the Zaydiyya and Mu‘tazila in the field of uşūl al-fiqh. I argue that this work represents and draws upon Mu‘tazīlī, as opposed to Zaydī, legal theory. A certain part of this text was published earlier with attribution to Abū al-Husayn al-Başrī as a section of his work Sharh al-‘umad. This attribution is also discussed within the paper. The paper consists of three main sec- tions: a brief biography of al-Natiq bi-l-Haqq and a list of his works, the attribution of the text and an outline of the structure and method in al-Mujzī, and an attempt to determine the text’s identity by examining the authoritative voices in it and its influence later Zaydī literature and by comparing certain cases to those existing in a Mu‘tazilī uşūl text (al-Mu‘tamad) and a Zaydī uşūl text (Safwat al-ikhtiyar).

@litera9
Art for the Nation celebrates the 50th anniversary of the opening of the National Gallery of Art on March 17, 1941. That event was the culmination of many years’ effort by Andrew W. Mellon to establish an art museum of the highest possible quality in the nation’s capital. The gift of his superlative collection of paintings and sculptures, as well as the original Gallery building and endowments, were quickly followed by major donations from other collectors. This catalog examines the new donations of works of art made in celebration of the Gallery’s 50th anniversary to enhance the permanent collection. More than 150 benefactors are represented here by more than 300 works of art.
@litera9

Joan Baez - Diamonds and Rust 1975
@litera9
Diamonds & Rust is a 1975 album by Joan Baez. Baez is often regarded as an interpreter of other people's work, and on this album she covered songs by Bob Dylan, Stevie Wonder, The Allman Brothers, and Jackson Browne. But Diamonds & Rust also contained a number of her own compositions, including the acclaimed title track, a distinctive song written about Bob Dylan.

The Top Five Regrets of the Dying: A Life transformed by the dearly departing
Bronnie Ware
After too many years of unfulfilling work, Bronnie Ware began searching for a job with meaning. Despite having no formal qualifications or experience, she found herself working in palliative care.
During the time she spent tending to the needs of those who were dying, Bronnie’s life was transformed. Later, she wrote an Internet blog post about the most common regrets that the people she had cared for had expressed to her. The post, also called The Top Five Regrets of the Dying, gained so much momentum that it was viewed by more than three million readers worldwide in its first year. At the request of many, Bronnie now shares her personal story.
Bronnie has had a colourful and diverse life. By applying the lessons of those nearing their death to her own life, she developed an understanding that it is possible for everyone, if they make conscious choices, to die with peace of mind. In this heartfelt retelling, Bronnie expresses the significance of these regrets. She explains how we can address these issues positively now, while we still have the time.
The Top Five Regrets of the Dying: A Life Transformed by the Dearly Departed gives hope for a better world. Bronnie’s delightful memoir is a courageous, life-changing book that will leave you feeling more compassionate and inspired to live the life you are truly here to live

'We're alike, you and me,' old Ben Weatherstaff said to
Mary. 'We're not pretty to look at and we're both very
disagreeable.'
Poor Mary! Nobody wants her, nobody likes her. Her
parents have died, and she is sent home from India to live
in her uncle's house in Yorkshire. It is a big old house, with
nearly a hundred rooms, but most of them are shut and
locked. Mary is cross and bored, and lonely. There is
nothing to do all day, and no one to talk to, except old Ben
Weatherstaff, the gardener.
But then Mary learns about the secret garden. The door is
locked and hidden, and the key is lost. No one has been
inside the secret garden for ten years - except the robin,
who flies over the wall. Mary watches the robin, and
wonders where the key is.. .
And then there is that strange crying in the night,
somewhere in the house. It sounds like a child crying...
Frances Hodgson Burnett was born in 1849 and died in
1924, From the age of sixteen she lived mostly in the USA,
but often returned to England. She was a writer all her life
and wrote many books, but The Secret Garden is her most
famous story.

Was There a Zaydī usūl al-fıqh? Searching for the Essence of Zaydī Legal Theory in the School’s First Complete Usūl Work: al-Natiq bi-l-Haqq’s (340-424/951-1033) “al-Mujzī fī usūl al-fıqh”

Author/s: Ahmet Temel

DOI: dx.doi.org/10.12658/human.society.6.11.M0142

Year: 2016 Vol: 6 Number: 1

Abstract

This paper examines a recently discovered and published text, al-Mujzī fī uşūl al-fiqh, which the Zaydīs have commonly labeled as their school’s first written work on uşūl al-fiqh. Written by al-Natiq bi-l-Haqq, who reportedly had close relationships with Mu‘tazīlī scholars, this book is important for tracing the essence of Zaydī legal theory and interrelation between the Zaydiyya and Mu‘tazila in the field of uşūl al-fiqh. I argue that this work represents and draws upon Mu‘tazīlī, as opposed to Zaydī, legal theory. A certain part of this text was published earlier with attribution to Abū al-Husayn al-Başrī as a section of his work Sharh al-‘umad. This attribution is also discussed within the paper. The paper consists of three main sec- tions: a brief biography of al-Natiq bi-l-Haqq and a list of his works, the attribution of the text and an outline of the structure and method in al-Mujzī, and an attempt to determine the text’s identity by examining the authoritative voices in it and its influence later Zaydī literature and by comparing certain cases to those existing in a Mu‘tazilī uşūl text (al-Mu‘tamad) and a Zaydī uşūl text (Safwat al-ikhtiyar).

A story regarding the presence of God:

"In a river, all its small fish went to the giant fish and asked her to show them water about which they heard of a lot. The large fish replied that they should show her the place where there was no water, so that she may show them what water was."
~Essence of shia faith; Pg 9.

@AbodeofWisdom

Ayatollah Muhammad Hossein Fadlullah on the (cultural) rituals of Ashura:
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"If we try to analyze these habits (rituals) in their elements of thought away from Shari’ah considerations, we find that those who carry them out say:

'we are offering our support to Imam-e Hussein (a.s.) when we strike our heads with swords because he was stricken on his head with a sword, and we are offering our support to Zainab (a.s.) when we lash our backs with chains because she was beaten with lashes'.

However, this is not a valid argument, since Imam-e Hussein (a.s.) was wounded when he was fighting for justice and truth and did not strike his head with the sword; so supporting him would mean that the person is to be wounded in a similar struggle of jihad. Zainab (a.s.) equally was beaten with lashes in the core of the cause: she did not do this to herself of her own free will.

These practices are backward habits in the expression of sadness, for sadness has other civilized, humane ways of expression. Sadness is not an act of self torture, but rather an act that expresses the humanity of the self".
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Reference 📚
📍[Ashoura: an Islamic Perspective (by Sayyed Mohammad Hussein Fadlullah), pg. 27-28]

Directives from the grand Ayatollah Shaykh Ishaq Fayyadh may God prolong his life, Relayed by his son, during his visit, to the Unites States of America in April 2012

6-- There has been much clamor and fallacies regarding the view of Islam and those practicing it toward women, the way a woman is treated, what rights she has and looking into what she can do with the differing situations in life, and taking on work and (other) duties.
The first evidence to support the truth of the view held by our faith regarding the reality of a woman is that it did not forbid her from any position or rank in society, or any right in which she would be able to be just as qualified as a man. There is no default principle which sets a man ahead of a woman in the cases where the religious legal text does not clearly state that a man is to be chosen, or that the situation is specific to a man. Granted, these instances (in which the situation is specific to a man) are few and the aim in them being specific to a man is known. All of them go back to aspects dealing with religious issues in which the religious law took into account the nature of a woman which would have her incline toward safeguarding her chastity and purity, and being considerate toward her.

In all other issues dealing with the fields of knowledge, learning, gaining virtues, elevated intellectual thought, positions of production and work, a woman is on the same footing as a man. Society, including men and women, do not hesitate to refer to a woman if she excels at an aspect of some industry or science. But a woman should know the limits of her faith, her sanctity and her modest dress before entering into public positions. For, indeed, the corruption resulting from the mixing between a man and women without the religious guidelines is no secret to a rational individual. It is an obligation to observe (these limits) according to the judgment of the Exalted God, who knows the best interest of the servants.

In conclusion, we would like to note to the dear believers that our Imams and leaders (may God’s blessings be upon them), even though they were kept from their positions and ranks, they were still the pioneers in offering service and help to society. They did not hold back, may God’s blessings be upon them, from giving help (to others), or even offering advice to the oppressive government which treated them with the most severe levels of exclusion and sidelining. Hence, believers living abroad should actively participate in reforming society, offering services, and participating in choosing that which is best – that which will take everyone by the hand to the coast of safety, even if they live under the reign of a non-Islamic authority.

We ask God, the Blessed and Exalted, to grant you success and aid. May the peace, blessings and mercy of God be upon you and upon all the faithful men and women.

@AbodeofWisdom

Zainab The Woman Who Saved Islam

by Marwa Osman*

“O the people of Kufah! Woe be upon you! Do you know which part (the heart) of the Messenger of Allah you have cut? And which vow you have broken? And whose blood you have shed? And which respected family you have brought to the public (as captives)? And whose sanctity you have violated? You have done that, which could tear down the skies, open the earth, and make the mountains vanish. As far as the earth goes and as deep as the skies go, your obvious deed has no like, no similarity and no decency. Indeed you have done the ugliest, the most grievous and gruesome deed.”

With these words Hadhrat Zainab bint Ali (peace be with them) confronted the people of Kufa who betrayed their Imam in Karbala.

There is no doubt that Hadhrat Zainab is the shining sun in the history of Islam and of humanity. Her brother's name “Imam Husain” and Karbala associate the idea of freedom, justice, humanity, virtue, fighting against despotism, with the realization of the sovereignty of Allah.

To fully comprehend the message of Karbala one has to fathom two thoughts. One is the rising of Imam Husain (as) and the other is the rising of Zainab (as). Hadhrat Zainab (as) was an outstanding figure in the history of Karbala endowed with divine steadfastness and fortitude. After the martyrdom of her brother and her two sons (family members and best friends) in the battle of Karbala, Hadhrat Zainab stood tall and said: "O my Lord! Accept our humble sacrifice to You."

Hadhrat Zainab (as) became famous for her virtuous life. In her character she reflected the best attributes. In sobriety and serenity she was likened to her grand-mother Umm-al Mumineen Hadhrat Khadijah (as), in chastity and modesty to her holy mother Hadhrat Fatimah (as) and in eloquence to her father, leader of the believers Imam Ali (peace be with him).

Hadhrat Zainab proclaimed to the world the greatest sacrifices made by her brother Imam Husain (as) and other members of the family of the Holy Prophet of Islam (saw) who were brutally martyred at Karbala in 61 A.H by the forces of Yazid son of Muawiya.

On the other hand, the women and children witnessed the very inhumane and merciless violence that took place in Karbala, yet they were not desperate, depressed, they did not collapse, despite all the pain and challenges, they were contrary the opposite. They stood up, spoke up and held Yazid responsible. They had no fear or anxiety but rather were very strong and decisive in their stances.

A part of the sermon Hadhrat Zainab (as) gave with utmost bravery in the gathering of Yazid son of Muawiya in Syria shook his majlis (gathering) and still echoes through time and space:

“By Allah (SWT), you cannot remove us from the minds (of righteous people), and you cannot fade our message. You will never reach our glory and can never wash the stain of this crime from your hands. Your decisions will not be stable, your period of ruling will be short, and your population will scatter. In that day, a voice will shout: "Indeed may the curse of Allah (SWT) be upon the oppressors..."

Righteous people should not at all be affected by the harsh circumstances they undergo, that is exactly what Hadhrat Zeinab (as) stressed in her speeches.

She reiterated they (AhlulBayt) are the people of strong presence, strength, confidence and faith despite the drastic and harsh calamity that fell upon her and her family. The prophet's household turned this threat into an opportunity and made use of the entire situation and the circumstances they went through lead by the courageous Hadhrat Zainab (as).

A model of defiance against oppression and injustice. A woman of patience and endurance. There was no act of worship greater than continuing the rising of her brother, delivering fiery sermons in the path of Kufa and Syria, and awakening ignorant people who were deceived by poisonous propaganda of Yazid son of Muawiya and martyred Imam Husain (as) as a man who was out of Islam.

@AbodeofWisdom

Her sermons created a movement in Kufa and Damascus which shook the bases and roots of Yazid's kingdom and even Yazid's son refused to replace his father as the king, and after a while, quitted the government while disgracing the oppressing dynasty of Umayyads.

In her lifetime, Hadhrat Zainab (as) had endured immense pain from witnessing her loved ones martyred before her eyes, but she never objected to the destiny decreed upon her by Allah. The completeness of her submission is monumental. The grief she expressed was an outpouring of her incredible humanity.

Hadhrat Zainab’s role was exemplary. It showed how bold Muslim women were and how they played a key role in consolidating Islamic teachings with their faith and deed.

....The leadership of the family fell to Hadhrat Zainab after Karbala, and she proved to be more than what was expected of her.

... Hadrat Zainab bint Ali (as) the role model for the righteous will forever teach us all that when we undergo countless trials in our lives, we should see nothing but beauty in them.

* Marwa Osman is a Media studies university lecturer at the Lebanese International University and a political commentator from Lebanon.

@AbodeofWisdom

💠 “Those who control (their) anger”
Once a maid of Imam Hasan (AS) dropped a hot bowl of soup on Imam (AS). She was very scared because she thought the Imam (AS) would be angry and punish her. She immediately recited the verse: "Those who control (their) anger". [3:134]
Imam Hasan (AS) smiled and said he was not angry. Then she recited the next part of the verse: "…And are forgiving towards people..." Imam Hasan (AS) said he had forgiven her. She then finished the verse: "...Allah loves those who do good..." Imam Hasan (AS) told her she was free. [Anecdotes from the Lives of the 14 Ma’sumeen]
🆔 @ImamRezaEN

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Narrative of Haj Ahmad and Agha Imām Zamān عج الله فرجه (May God hasten his reapperence):
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💠Narrated by hojjatul Islam Sayyed Fatemi

🔹Haj Ahmad was a pious believer who used to live in Najaf. For twenty plus years he was in deep love with the Imam of the Time. He would often go to shrines, the Ka'ba, and other sacred locations with the intent of seeing and meeting the twelfth Imam. For 20 plus years he continued supplicating and endeavoring to see the Imam.

🔹One day during his old age, he visited Imām Ali's shrine and complained to him that his son (Imām Zamān) is not wanting to see him.

After complaining and weeping his heart out of misery (of not being able to see the Imam), he went home and decided that life was not worth living anymore. So he sat down in a state of trance and decided that it was best to prepare to die with loss of hope (of old age and failure to see his Imam).

🔹After sometime, while sitting and slowly losing consciousness, a voice (or perhaps a figure) told him to go to such and such location to see the Imam. Full of energy, he arose and hurried to a locksmith’s (key-maker's) small store. As he entered, there was an old man locksmith Haj Ali and a youthful man standing beside Haj Ali, whom Haj Ahmad identified immediately as the Imam.

🔹When Haj Ahmad had entered, Imam instructed him: "Be silent, and now see and listen". Then the Imam and locksmith (Haj Ali) had a conversation like best buddies, perhaps asking the Imam if he remembered that time they visited hajj together, some other time that they visited ziyarah together or that one time... (So forth).

🔹As the Imam and locksmith were speaking, a helpless woman entered and asked the key-maker (Haj Ali) if he can buy her lock for 3 dinars, since her child was sick and needed medicine. Haj Ali looked at the lock and said that its worth was 10 dinars, not 3. Locksmith told the woman that he can make a key for (her) lock if she wanted to use it (since the lock was well made), but her reply was negative since she was in the need of money. The locksmith proposed that she sell it for 10 Dinars and only then would he will purchase it. Hearing this, she was more happy that the locksmith was willing to pay her more for her lock.

Haj Ali gave her 10 Dinars, and happily with joy the woman left. After a few strides, she returned and told Haj Ali that she would like to pray for him. The woman prayed: "Oh God may Haj Ali's hand always be in the hands of Imam Mahdi".

🌹Imam Mahdi raised his hands and replied "elahi ameen".

🌹Imam then told Haj Ahmad (who observed everything) that as long as you become like this locksmith, only then will I see you and you will see me.

@AbodeofWisdom
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Narrative of Haj Ahmad and Agha Imām Zamān عج الله فرجه (May God hasten his reapperence):
💠🌸💠🌸💠🌸💠🌸💠🌸💠🌸💠

💠Narrated by hojjatul Islam Sayyed Fatemi

🔹Haj Ahmad was a pious believer who used to live in Najaf. For twenty plus years he was in deep love with the Imam of the Time. He would often go to shrines, the Ka'ba, and other sacred locations with the intent of seeing and meeting the twelfth Imam. For 20 plus years he continued supplicating and endeavoring to see the Imam.

🔹One day during his olden age, he visited Imām Ali's shrine and complained to him that his son (Imām Zamān) is not wanting to see him.

After complaining and weeping his heart out of misery (of not being able to see the Imam), he went home and decided life was not worth living anymore. So he sat down in a state of trance and decided that it was best to prepare to just die with loosing hope (of old age).

🔹After sometime, while sitting and slowly losing consciousness, a voice (or perhaps a figure) told him to go to such and such location to see the Imam. Full of energy, he arose and hurried to a locksmith’s (key-maker's) small store. As he entered, there was an old man locksmith Haj Ali and a youthful man standing beside Haj Ali, whom Haj Ahmad identified immediately as the Imam.

🔹When Haj Ahmad had entered, Imam instructed him: "Be silent, and now see and listen". Then the Imam and locksmith (Haj Ali) had a conversation like best buddies, perhaps asking the Imam if he remembered that time they visited hajj together, some other time that ziyarah together or that one time... (So forth).

🔹As the Imam and locksmith were speaking, a helpless woman entered and asked the key-maker (Haj Ali) if he can buy her lock for 3 dinars, since her child was sick and needed medicine. Haj Ali looked at the lock and said that it's worth was 10 dinars, not 3. Locksmith told the woman that he can make a key for lock if she want to use it, her reply was negative since she was in the need of some money. The locksmith said otherwise is she sells it for 10 Dinar only then he will buy it. She was more happy that locksmith is ready to pay her more for her used lock.

Haj Ali gave her 10 Dinars, and happily with joy the woman left. After a few strides, she returned and told Haj Ali that she would like to pray for him. The woman prayed: "Oh God may Haj Ali's hand always be in the hands of Imam Mahdi".

🌹Imam Mahdi raised his hands and replied "elahi ameen".

🌹Imam then told Haj Ahmad (who observed everything) that as long as you become like this locksmith (Haj Ali (and share your blessing sincerely with the needy, without showing off your kindness and favor, and not neglect them or hide yourself from them, or God forbid reject them without any help, and instead apply action of purity to your lives alongside supplication and mere hope), only then I will see you and you will see me.

@AbodeofWisdom
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